CHAPTER XXIII.
THE ARMENIANS.
1846-1848.
We are now in the middle of the year 1846. Hitherto no one has voluntarily separated himself from the Armenian community. The so-called "schismatics" were made such by the exscinding act of the Patriarch himself. For nearly six months anathemas had been dealt out in the patriarchal church every Sabbath until many of the people grew weary of them. Through ecclesiastical influence, bread and water were still withheld from many Protestant families by the dealers in those articles, and everything was done that could be done with impunity to afflict those who remained steadfast in the truth; nor did the Patriarch or the magnates give them any hope of relief, except through unconditional submission to their demands. Their only earthly hope was in the Protestant Ambassadors, and in Reschid Pasha, the Minister of Foreign Affairs. Sir Stratford Canning, the English Ambassador, whose noble efforts for religious liberty in Turkey are worthy of all praise, did not cease urging the government to secure to their Protestant subjects the right of pursuing their lawful callings without molestation. As to sureties for those who were excluded from their shops and business, he represented that the demands of the law might be met by their becoming sureties for one another. He at length succeeded, and Reschid Pasha, who soon became Grand Vizier, gave orders that the Protestants be permitted to resume their business on this condition. A new officer was put in the place of the one who had turned a deaf ear to their petitions. When summoned before him, they declared themselves to be Armenians, and he told them it was "Protestants," whom he was to allow to open their shops. They had never adopted that name, as it had been applied to them by their enemies by way of reproach,—as probably the term "Christian" was to the disciples at Antioch,—but called themselves the "Gospellers," or "Evangelists." But now, whether they wished it or not, they were constrained to adopt the designation of "Protestants."
A letter from the Grand Vizier, written at this time to the Pasha of Erzroom, also recognized them as Protestants. It was the first document issued by the Turkish government for their protection, and began with stating, that certain Armenians at Erzroom, who had embraced the Protestant faith, were represented to the government as suffering various forms of persecution, from which they prayed to be delivered. The Grand Vizier says that the same thing had occurred at the capital, where the Protestants, having been anathematized by the Patriarch, were cut off from both social and commercial intercourse with their countrymen. While the Sultan would not interfere with the spiritual duties of the Patriarch, he could not allow his Protestant subjects to be hindered in their lawful pursuits. As the Armenian Primate had converted the law, requiring every subject entering into business to provide sureties for his good behavior, into an instrument of oppression, by refusing to accept Protestants as sureties for each other, the Pasha was to see that they had the same liberty, in this respect, as was enjoyed by their countrymen. This was their privilege at Constantinople, and the Grand Vizier hoped the Pasha of Erzroom would secure the same for them in his province.
The Patriarch had left no means untried to break up the seminary at Bebek, and succeeded in taking away seventeen out of the twenty-seven students. But five of them soon returned, and ten others speedily joined the institution. About half of the ten were young men of good intellectual capacity and mature faith, who had fallen under the anathema of the Patriarch. Shutting up their shops had sent them to the seminary, where their minds would be disciplined, and where, studying the history of the Church, and comparing the past and present with God's Word, they would be prepared to comprehend the Oriental Apostasy. Of the other five, three were from anathematized families, and two were without relatives. A lad, who had been expelled from his father's house because he was a Protestant, was about to enter the seminary, through the influence of a young man who had left it because of the failure of his eyes. His father carried both to the patriarchate; and the Patriarch, who had declared himself no persecutor, condemned them to imprisonment, with hard labor and the wearing of a heavy chain day and night. The father repented of his cruelty and implored their release, but in vain. It was only when the Patriarch understood that the father was carrying the case before the English Ambassador, that he released the son. The other youth remained in irons; and the reply of the Turkish authorities to repeated petitions was, that he had been committed for crime. The missionaries believed him entirely innocent, and truly pious. We are obliged to leave this youth, after six weeks of labor begirt with a chain, in the midst of ferocious and beastly criminals, refusing to accept deliverance on condition of subscribing the Patriarch's creed.
This persecution changed the seminary into a theological school. More instruction was given in ecclesiastical history, especially, in regard to the introduction of doctrinal errors, and more attention was paid to the exposition of the written Word. A select class was formed for the study of Latin, Greek, and Hebrew, and care was taken to have the pastors of the reformed churches men of faith and prayer, strong in the Scriptures, and able to expose the antichristian character of the nominal Churches round about them.
A seminary for young ladies had been opened in Pera, in the autumn of 1845. Eight were then admitted, and five more some months later. As the pupils came from evangelical families, most of them had received some instruction at their homes. They could read in the New Testament with more or less readiness when they entered, and they made good proficiency in their studies. Several of them were excommunicated by name, and nearly all belonged to excommunicated families; so that the sympathies of all were enlisted on the side of evangelical truth, though only two or three of the older ones were regarded as hopefully pious. The school was under the charge of Mrs. Everett and Miss Lovell.
On the 21st of June, 1846, a great feast day in the Armenian Church, the Patriarch issued a new anathema against all who remained firm to evangelical principles; and decreed that it be publicly read, at each annual return of this festival, in all the Armenian churches throughout the empire. The Protestants were thus cast out forever. They had no power to organize themselves into a civil community; but it was clearly their duty to secure for themselves and their children, as far as they could, the spiritual privileges of the Gospel. Nothing remained for them but to organize themselves into a separate church, and this they resolved to do.
They made a written request to the missionaries for aid in this matter, having themselves no experience. A meeting was accordingly held in Constantinople of delegates from the different stations of the Armenian mission. Messrs. Allan and Koenig, missionaries of the Free Church of Scotland to the Jews, were present by invitation; and also Dr. Pomroy, of Bangor in Maine, and Mr. Laurie, then on his way home from Syria. Though the meeting was composed of two or three different denominations of Christians, there was the most entire harmony in the discussions, and a plan then drawn up for the organization of the Evangelical Armenian church, was agreed to by a unanimous vote.
The evangelical Armenians in Constantinople came together on the first day of July for the public recognition of the church. After the reading of the Scriptures and prayer, the plan of organization, confession of faith, covenant, and rules of discipline, were read, with such explanations as seemed necessary. Those present were then requested to rise and give their assent to the articles of faith and to the covenant. All rose, and the articles were again read, at the end of which all audibly responded, "We do thus believe." In like manner they audibly assented to the covenant. The missionaries and others then rose, and, as the representatives of Protestant Evangelical Churches, publicly acknowledged them as a true church of Jesus Christ. Their names were then recorded, amounting to forty, three of whom were women.
Thus was constituted the First Evangelical Armenian Church of Constantinople. As soon as the names of members had been recorded, they proceeded to the choice of a Pastor by ballot, and the unanimous choice fell upon Apisoghom Khachadûrian, of whom honorable mention was made in the preceding chapter. The other church officers were then elected; and the church unanimously requested Mr. Dwight to act as helper in the pastoral office, which he consented to do.
After one week, an Ecclesiastical Council, invited by the church, assembled to ordain the pastor elect. It consisted of the missionaries of the Board resident at Constantinople, and Mr. Allan, missionary of the Free Church of Scotland. The candidate was examined, in the presence of the church, as to his personal piety, his views in entering the ministry, as to the doctrines of the Gospel, church government, the sacraments, and the duties of the pastoral office. He had been educated in the school of Peshtimaljian, had for years been in constant intercourse with the missionaries, had attended courses of exegetical and theological lectures in the seminary, and had received much private instruction. More than all, he possessed an experimental knowledge of religion, and seemed eminently taught by the Holy Spirit. His clear perception of evangelical truth, his power in argument, his impressive manner, his superior judgment, his boldness, and his general weight of character, plainly singled him out as the man, whom God had called to that position.1
1 Christianity Revived, p. 231. Missionary Herald, 1846, pp. 317-320, 357.
The new church lost no time in setting forth to their countrymen a declaration of their faith, and their reasons for the steps they had taken; which they did in a pamphlet issued in the Armenian language.1
1 See Missionary Herald, 1846, p, 356.
Churches on the same basis were formed at Nicomedia and Adabazar in July, and at Trebizond early in the autumn. There were disturbances at each of these places, but the Mohammedan authorities showed a disposition to repress them promptly.1
1 See Missionary Herald, 1846, pp. 368-370.
The church at the metropolis was soon called to suffer affliction in the death of its beloved pastor, on the 12th of March, 1847. His disease was brain fever, occasioned by an exciting missionary visit to Nicomedia, where the church was about calling his brother to be their pastor. From the nature of the disease, he was mainly without the use of his reason; but a few hours before his death, while Mr. Dwight was present, the cloud passed from his mind, and they enjoyed a most delightful interview. "There were present," says the missionary, "besides his own relatives, his two deacons, and several of the brethren and sisters of the church, and their joy was unbounded when they heard their dying pastor, with restored reason, giving such clear testimony of the all-sufficiency of Christ to support him in that trying hour. At the end of every answer he gave to my inquiries, they cried out all over the room, "Bless the Lord," "Glory to God," unable to restrain their gratitude that God had given him grace and opportunity to bear such a testimony. I have been present at many Christian death-beds of the people of God, but I can truly say, that I never witnessed anything so deeply affecting. I afterwards led in prayer. Our departing brother uttered a loud Amen at the end of every sentence, and his reason then left him to return no more on earth."
I cannot refrain from quoting here the testimony of so judicious, an observer as Mr. Dwight, concerning the wife of the pastor. "She is a person every way fitted to be a pastor's wife. She is one of the most intelligent, pious, and lovely women I have known in this country. Indeed, in native intellectual power and in piety, she has few superiors anywhere."
Der Haritûn had long been the spiritual leader at Nicomedia; but when a church was formed, and there was need of one who should be both a pastor and preacher, he as a priest, having never learned to preach, and having almost reached the age of sixty, meekly gave place to one who was better qualified to preach the Gospel with power and effect, and now took the place of a deacon.
The reader will remember the manner in which the reformation arose among the Armenians of Aintab, through the labors of Bedros Vartabed.1 It is worthy of notice, that while the letter of Mr. Thomson was on its way to Constantinople, and before his visit became known to the Prudential Committee, they had directed the Constantinople brethren to send Mr. Van Lennep on a visit to Aleppo and Aintab. Mr. Van Lennep estimated the number of Armenian families in the place at fifteen hundred. The people were rude and ignorant, but they were residents, and not sojourners, as were most of the Armenians at Aleppo. He had visitors from morning till night, and the conversation was confined to the great subjects of salvation and eternal life. All the people knew the reason of his coming, and therefore were anxious for instruction on those great questions. Meetings were well attended. About ten men appeared to have been truly converted. The people were very anxious to have a missionary reside among them, but this was not possible at that time.
1 See chapter xxi.
The next visit was by Mr. Johnston, who remained three months at Aleppo, till the way was open to Aintab. Meanwhile three were chosen from among the brethren to go and study the Scriptures with him at Aleppo. Their names were Avedis, Sarkis, and Krikor, all under thirty years of age. Mr. Johnston went to Aintab in September, and was subjected to a quarantine of twelve days on his arrival. Bedros accompanied him, and they called on the Governor. The Catholicos of Sis, the spiritual head of the Church, arrived soon after to oppose the missionary. Mr. Johnston was fully occupied, however, with the numerous inquirers, and there was no way for the opposers but to induce the Pasha to drive him from the place. In this they succeeded, but not until the time that he himself had set for his departure. He and his companions were followed, as they left the town on the 14th of December, by attendants of the Catholicos reviling and throwing stones. No reason was assigned by the Governor for permitting this outrage, and he was shortly afterwards removed from office. Remonstrances from the American Minister at the Porte, were supposed to be among the causes of his removal.
Meanwhile Dr. Azariah Smith was traversing regions in eastern Turkey, which have since become endeared to the friends of missions, and reached Aintab just after Mr. Johnston left. A tumult was raised at once, with the hope of driving him away also, but without success. Having a firman, he refused to go without first seeing the Governor, and his medical profession and practice were in his favor. He remained until March, and before leaving gathered the hopeful converts into a church, which has since proved to be one of the most prosperous in Turkey. On his departure, a number of the brethren accompanied him a considerable distance, and parted after uniting in prayer for each other, and for the cause of their Redeemer and Saviour. Bedros, however, whom he left behind to look after the infant church, was soon expelled. Mr. Schneider labored there in the summer and until some time in the autumn.
Still the position of the Protestants was everywhere one of trial. They were separated from the Armenian community, but not united with any other. The government, though determined to protect them from persecution, did not know exactly what to do. The municipal regulations of Constantinople forbad marriage, baptism, or burial without the cognizance of the civil power. To obtain a permit for marriage, it was necessary to present to the head of the police a certificate from the Patriarch; and the Patriarch must report the name of every baptized child to the same officer for enrolment. Before every burial, permission must be obtained from the Board of Health, and this also must be through the Patriarch. Then every traveller must have a passport, which could not be obtained without a voucher from the Patriarch. It had become quite obvious, that the Patriarch could no longer act as their civil representative at the Porte.1
1 Christianity Revived, p. 241.
In order to promote the internal peace of the empire, the Sultan found it necessary to reduce the power of the Armenian Patriarch, by appointing a council of laymen, for secular matters, and another of ecclesiastics and laymen, for matters spiritual; the Patriarch not being allowed to act without their sanction.
The number of Protestant Armenians, including men, women and children, now separated from their former churches, was about one thousand. Nearly three thousand more were known to entertain Protestant sentiments, though still retaining a loose connection with their former churches. Those who were more or less awakened to a knowledge of their errors, and secretly desired the progress of the reformation, must have amounted to several thousands more; but of these no accurate estimate could be made.
The six churches formed previous to May, 1848, were as yet small, the whole number of members being only one hundred and sixty-six. Ninety-nine were at Constantinople, twenty-six at Nicomedia, twelve at Adabazar, sixteen at Trebizond, five at Erzroom, and eight at Aintab. But neither the number of church members, nor the size of the congregations, nor the number of those who came to the missionaries for religious conversation, told the whole story. There was a deep movement going on in the Armenian community itself, which might be expected to produce great changes in the whole body. In some of the churches there were contentions, occasioned chiefly by their inexperience in self-government, and their ignorance of the proper modes of acting under their new circumstances. In Trebizond, it became necessary to separate two of the church members by a formal vote of excision. But this event, though exceedingly trying to the infant community, as well as to the missionaries at the station, was overruled for good. By the divine blessing on such experiences, the self-governing power usually gains strength.
Baron Simon was ordained pastor of the bereaved church in Constantinople, in place of his brother. Baron Haritûn Manasian was ordained pastor of the churches in Nicomedia and Adabazar, and was to spend one fourth of his time in the latter place. Both were from the seminary at Bebek.
During the year ending May, 1848, the seminary containing forty-seven scholars, and the school for girls containing twenty-three, were both favored with what may be called a revival, which added several from each of them to the church; and there was a similar awakening in both institutions in the following year. The work of the Holy Spirit was distinctly traceable also at Aintab, Aleppo, Killis, Arabkir, and other places in the interior. The houses of worship in Pera, and in the city proper, were crowded on the Sabbath, and nearly every week new persons were present.